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of their sacred scriptures, a curious little bird-man flying up from, or resting upon the mummy itself. It was a human-headed bird, with human arms, and was often represented as extending to the mummy's nostrils with one hand the hieroglyphic figure of a swelling sail, the breath; and in the other a round-handled cross, or life. Whether here or written on papyrus scroll, or graven on granite stone, the symbolism of these strange hieroglyphs teaches the same doctrine of a spirit world's existence. When the Egyptian Book of the Dead speaks of the deceased, it really refers to the living-dead—men entranced as profoundly as in death, with bodies still and motionless, with souls loosed into another world. It refers to Initiation. In some mysterious manner this other world interpenetrates our own, and these spirits may be very dose to us mortals. Nothing is lost in nature, the scientists themselves tell us, and when a man disappears from this world, leaving a senseless inert bodjr behind, it may well be that he reappears in the ether, invisible to us, but visible to etheric beings.
Although this process of initiation bore all the outward semblance of expert hypnotism, it was something that went far beyond the enhancement methods of our modern experimenters, who tap the subconscious mind of man but who cannot make their subjects conscious of still profounder planes of existence.
In the popular mind, Osiris was one who had suffered martyrdom and died and then risen again from the grave. Thus his name became for his people the very synonym of survival after death, and his conquest of mortality made them hope for a similar conquest after their own deaths.
The common belief was in the immortality of the soul and in a life beyond the grave; and that, in the transition to this new life, the gods would judge the soul and record the measure of its good and evil deeds in the past. The wicked would receive fit punishment, while the good would go to the realm of the blessed and unite with Osiris. These notions served the masses well enough and gave the toiling peasant's mind as much as it could conveniently hold. There was little use in bewildering it with profound philosophy and subtle psychological explanations. All these popular myths, legends and fables were to be understood as pardy symbolical and partly historical, as hiding an inner rational meaning, and an inner truth which was alone real. And to keep this teaching alive, the temple-priests not only employed ritual but also gave dramatic symbolic representations